This Islah program is very pertinent to the context that contemporary Muslim Ummah's crisis-ridden journey on the roller-coaster of history seems to be never-ending. Wherever crisis is routine, the people become desensitized to the traumatic nature of crisis and develop a pattern of either no or only adhoc reaction the effect of which is ephemeral at best.

From the abolition of the so-called Uthmaniya Khilafah to the simultaneous creation of the Zionist state and the Palestinian diaspora, from the imposed war on Iran to the Soviet aggression in Afghanistan, from Iraqi invasion of Kuwait to U.S.-led destruction of Iraq, and then from the long and brutal Indian occupation of Kashmir and the recent Serbian seize on Bosnia to the famine and disorder in Somalia, a pattern is discernible where neither individually any Muslim 'nation-state' nor collectively the Muslim world has proved itself to be even reasonably functional.

However, the heart-beat of Muslims around the world is still noticeable in their adhoc reactions to each of these crises. We increasingly feel frustrated about the preponderance against any significant change and grudgingly submit ourselves to destiny. To clear our conscience, however, we search for outlets to vent our feelings through demonstration, public campaign, lobbying, or more commonly by fund-raising.

Muslims in situations - now and in future - such as in Bosnia, Somalia or kashmir do need the best of our help. However, we all know that our help will fall far short, to say the least, of solving their fundamental long-term problems. Is there anyone who expects Bosnia or Somalia to be the last of their types? Palestine and Kashmir have suffered more than fifty years and suffering for an indefinite period is very likely, if beyond our short-term reactions, we do not develop a better understanding of our deep rooted problems, and work persistently and capably within the framework of a long-term, adequate, and focused agenda. Determining the causes of these problems in a functional manner, that is to have a proper diagnosis, a vision, and an adequate action agenda backed by our commitment and creativity, is a must. Without a thorough understanding of our problems and a commensurate agenda to deal with these problems, we cannot rescue ourselves from the whirlwind of history.

If there is any salvage value of the Bosnian Tragedy, it must be the slow but steady growth of consciousness among Muslims that fundamentally the Muslim Ummah is dysfunctional and virtually defenseless. Thus, we need to focus on inside the Ummah for our real problems.

However, parallel to some heightening of the awareness and sensitivity of Muslims toward their maladies, there is also, if not failure, a lack of success in engaging Muslims' attention to search for and develop a long-term and focused agenda adequate for a global transformation of the Ummah. Our short-term problems are merely symptomatic, and hence our preoccupation with short-term measures that are not linked to a long-term perspective simply would not work. The agenda must have a clear focus, and be adequate. Unfortunately, that is still not in the horizon.

If we are serious about identifying the root of the problems, such as Bosnia, Kashmir, Palestine or Somalia, we have to look for it primarily inside the Ummah. The historical developments that weakened the Ummah and tore it apart from within have to be meaningfully taken into consideration. In regard to problem as well as solution, the notion, attitude, and strategy of 'All road lead to the West in general, and America in particular,' are neither warranted nor effective. The West may be embarassed as regard to Bosnia, but it simply had no inclination to solve the problems of Muslims. Primarily because, as far as the Muslims are concerned, the West itself is a part of the problem, not of solution. Therefore, our tendency to overemphasize the role of America or the West in solving our problems is wishful at best, lacking even a sense of realism.

We have to deal with some hard, fundamental facts. Muslims expect to be protected by themselves. If the existing socio-political structure of the Ummah would not serve that purpose, then, once more, we have to pull ourselves together to effect an adequate change. It may take several generations to achieve that in the long-run, but our short-term measures today must be connected with that long-run objective, and Muslims indeed are dutybound to harness their energy, talent, and resource so that everything that is done, however differently or in whatever part of the world, is properly interfaced with each other. If we fail to recognize the need for that connection between the short-term and the long-term agenda and, particularly, the adequacy of the agenda, misery is our chosen destiny.

Having a long-term perspective requires that we must have a dream, based on a set of well-defined objectives rooted in the Qur'anic vision and the Prophetic legacy. We need to be back on the drawing board as to what would we like the Muslim Ummah to be, if time were not a factor. Such effort would sharpen our focus. Today we lack such a dream or vision. We do not know where do we want to go, what do we collectively want to be. Our emotions, when distilled for relevant ideas, are empty of any substance. That is why we as a community at the lower level and as the Ummah at the global level do not have even one single agreed upon priority, even though we are literally struggling for survival--running for life-- besieged from both within and outside.

Verily We did choose them for a special (purpose) proclaiming the Message of the Hereafter. [38: Sad: 45-46]

There is a great responsibility on the shoulders of knowledgeable and committed Muslims to reshape the mold of Muslim thought, consciousness, and sensitivity. However, we have become accustomed to moaning and groaning about the role of Muslim countries and the international infrastructure based thereon, such as the OIC, Rabita al-Alam al-Islami, and there appendages. We habitually complain about their inaction and consistently lament on their lack of concern and response. Those who cannot honestly betray the salt they have consumed from these governments describe their role as a "paralysis of policy." Is it really a "paralysis of policy?" Should we really expect anything different from them? If our expectations consistently remain unfulfilled, who are to blame?

It is high time that we deal with the hard facts squarely and adequately, with an agenda that meets the needs. In addition, the media and Islamic organizations institutions--mosques, centers, organizations, institutes -- need to play a role that facilitates desired change rather than hinders or obscures it. The status quo cannot be allowed to continue. However, often our own role becomes, if not supportive, conciliatory to the status quo.

At least, five aspects that ought to be considered in developing any long-term, adequate, and focused agenda for global transformation of the Ummah are: (1) Revitalization of the Islamic culture based on a global vision of Islam and its universal value system; (2) reclaiming the independence of Muslim lands and societies from the post-colonial global system; (3) reintegrating the Ummah functionally and structurally from its current fragmented nation-state structure; (4) reorganizing the socio-political structure on the basis of Shura and establishing Islamically accountable form of governance; and (5) Seeking out, recognizing, and empowering qualified Islamic leadership. The last three are related to the broad subject of Khilafat.

No one should have an illustion that these are either easily-achievable or short-term goals. Pursuit of these larger goals begins with individuals, families, and communities, and then at the larger level. However, the pursuit of individual piety, spirituality, or rituals is not independent of these larger goals. Most importantly, Muslim community, at all levels, needs such a set of prioritized goals upon which a grass-root consensus can gradually be built.

What we observe now is a Islam of culture, not the culture of Islam. Muslims have lost their global vision - a vision not to conquer the world, but to win the hearts of people by providing an exemplary model, to forge an unified front of humanity against injustice, oppression and other vices, and to make a positive contribution to improve human conditions. These Muslims are often concerned about their own problems, not that they do not have more than they can handle. But the vast majority of them neither feel nor articulate their views in solidarity with all others - Muslims or non-Muslims. Muslims should not merely voice in support of Muslims, or against wrongs done against Muslims. They should also stand against any Muslim who might commit oppression against others, or against non-Muslims committing wrong against some other non-Muslims. We must interlize the vision again that we are "created for humanity" - we are not just for ourselves.

Islam also offers a set of universal values on the basis of which we should build bridges with anyone who is willing to do so. Others may not accept Islam, but there are many who might like to see fostering of an environment where virtues such as justice, honesty, trustworthiness, mutual cooperation, respect of life - human and non-human, family-orientation, etc are respected. Often Muslims have become too much involved in the ceremonial or legal aspects of Islam without properly connecting them to the value aspect of Islam. This value connection must be revitalized.

Instead of beating around the bush, we need to urgently disillusion ourselves that in the post-colonial global system Muslim lands and peoples are not independent. No amount of marginal or peripheral change or reform would alter that reality. The needed action involves at least as much as, probably more than, when Muslim lands sought their so-called independence from the colonial powers of the West during the first half of this twentieth century. Another words, a new wave of movement for true independence is indispensable.

It may be difficult and a prolonged effort may be needed to change, but a recognition is urgent that nation-state framework is incompatible with Islam. Practically, the framework has already has proven itself to be unviable. In the long run, it has to be our dream that the Ummah must be functionally and structually integrated. It is saddening that some Muslims even shy away from such dream that is not only in consonance with Islam, but also the only viable option for future. It is also surprising because, if examples or remote past does not inspire our confidence, the United States is a prime example, how otherwise sovereign states become united as one geo-political body. There is no reason why Muslim world cannot aspire a structure, at least, something similar to the United States. Muslims need to understand, however, that they have much better example or source of inspiration from within their own legacy.

And verily this Ummah of yours is a single Ummah, and I am your Rabb: therefore, be Allah-conscious. -

But people have cut-off their affair (of unity) between them, into sects: Each party rejoices in that whic is with itself. -

But leave them in their confused ignorance for a time. [23: al-Mu'minoon: 52-54]

O you who believe! Be Allah-conscious as one really should be, and die not except in a state of Islam. --

And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus does Allah make His signs clear to you: that you may be guided.--

Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity (Falah). [3: ale-Imraan: 102-104]

Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure. [61: as-Saff: 4]

The Believers, men and women, are Awliya (protectors, friends, patrons) one of another: they enjoin what is ma'roof and forbid what is munkar: they observe regular Salat, practise regular Zakat, and obey Allah and His Messenger, on them will Allah pour His mercy: for Allah is Exalted in power, Wise. [9: at-Tauba: 71]

Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter: but Allah will leave, to stray, those who do wrong: Allah does what He wills. [14: Ibrahim: 27]

So lose not heart, nor fall into despair: for you must gain mastery if you are true in Faith. [3: ale Imran: 139]

The institutional structure of the Ummah has to be reorganized on the basis of Shura in the broadest sense and Islamically accountable form of governance. There is simply no place for autocracy, dictatorship, hereditary monarchy, military regimes, or even pseudo-democracy. Our failure to clear Islam from these institutional patterns has caused the Ummah to reach the contemporary dismal situation.

An indispensable aspect of Islamic institutional structure is qualified Islamic leadership. Not just anyone can become a leader of Muslims. Our Iman and Taqwa on one hand, and knowledge and expeirence of a millenium, on the other, should motivate us to uphold the Islamic framework of leadership. Imposed leadership, from within or outside, has no legitimacy in Islam. They are haram -- pure, simple, 100%. Our acceptance of such leadership constitutes serious disobedience to Islam and is tantamount to sacrificing Islam and everything it stands for. Our acquiescence to such rules and leadership is contrary to what Muslims should stand for. Our leaders must have Islamic qualifications to lead the Muslims for their success in this life and in the life hereafter. They have to be accountable to people and exemplary for the people they are to lead. Most of all, they must have a demostrated commitment and integrity as far as upholding the rights of Muslims and the interests of Islam and Muslims are concerned.

These last three aspects -- re-integration, Islamic form of governance, and Islamic leadership -- are broadly related to the subject of Khilafat, which is an unified socio-political structure based on Islamic form of accountable and Islamically qualified as well as legitimate governance. Muslims at all times may not enjoy the same formalized level; yet, even when they are not in their best conditions, they cannot avoid pursuing this goal of Khilafat.

Khilafat is a vast subject, sorrounding which there are lot of confusions. Sometimes, the most zealous advocates of Khilafat are among the worst ones in adding to the confusion. Furthermore, for the greater part of Muslim history since the time of the first four Khalifas, Muslims had everything in the name of Islam, but actually contrary to it. Thus, terminologies, such as Khilafat, can be easily misunderstood.

It was We who revealed the Taurat (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the Prophets who bowed (as in Islam) to Allah's Will, by the Rabbis and the Doctors of Law: For to tem was entrusted the protection of Allah's Book, and they were witnesses thereto: Therefore fear not people, but fear Me, and sell not My Signs for a miserable price. If any do fail to judge by (the light of) what Allah has revealed, they are Kafiroon. ... they are Zalimoon. ... they are Fasiqoon. [5: al-Maidah: 47, 48, 50]

The outline of a broad vision presented here is a working vision that should not be equated with the base level work of Islah presented in this manual. One of things this Islah program would try to avoid is being dogmatic. Thus, the working vision presented here may not be agreed to by many. But those who disagree may provide a different and better vision, or improve the one presented here. What is important is that Muslims must have a relevant and adequate vision for the future. The working vision presented here to stimulate our thoughts is one such articulation.

In this part of the Islah Program's manual, we will not engage in any elaborate discussion of these topic. However, even though the aspects mentioned here may not be exhaustive, these cannot be ignored in any formulation of a broader Islamic vision. As Muslims become better tuned to the Qur'an and the Sunnah in a systematic and appropriate way, many aspects of the vision as described above would become obvious to them.

An agenda commensurate to pursuing such goals -- or components of the vision -- has to begin with redefining and articulating these issues in a crisp-clear, Islamic framework that is understandable by Muslims and with which they can identify not just because of their beliefs, but also due to their historical experience in terms of their ongoing misery. To raise the consciousness and heightening the sensitivity of the Ummah and to provide them with a systematic, experiential exposure to Islam that molds their personality, we hope and pray that this Islah Program will make a positive contribution.

Ameen.